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Thera 5.2: Subhuta
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(199):Subhuta Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter V. Five Verses =199. Subhūta= Reborn in this Buddha-age in the family of a commoner of Magadha, and named Subhūta, his disposition to seek 191 escape caused him to quit domestic life and to join sectarian ascetics. Finding among them nothing genuine, and seeing the happiness enjoyed by Upatissa, Kolita, Sela1 and others, after they had entered the Monk’s order, he believed in our doctrine and entered also. After winning the favour of his teachers and preceptors, be went into retreat with an exercise. And developing insight he won arahantship(enlightenment). Upon that he declared aññā(supreme attainment) bv reviewing the suffering he had endured by self-mortification, and his subsequent happiness in jhāna, etc.: ---- 320 Ayoge yuñjamattānaɱ puriso kiccamicchato,|| Caraɱ ce nādhigaccheyya taɱ me dubbhagalakkhaṇaɱ.|| || 321 Abbūḷhaɱ aghagataɱ vijitaɱ|| Ekaɱ ce ossajeyya kalīva siyā,|| Sabbānipi ce ossajeyya andhova siyā|| Samavisamassa adassanato.|| || 322 Yaɱ hi kayirā taɱ hi vade yaɱ na kayirā na taɱ vade,|| Akarontaɱ bhāsamānaɱ parijānanti paṇḍitā.|| || 323 Yathā'pi ruciraɱ pupphaɱ vaṇṇavantaɱ agandhakaɱ,|| Evaɱ subhāsitā vācā aphalā hoti akubbato.|| || 324 Yathā'pi ruciraɱ pupphaɱ vaṇṇavantaɱ sagandhakaɱ,|| Evaɱ subhāsitā vācā saphalā hoti pakubbato'ti.|| || ---- 320 A man who yokes himself to things unfit, Desiring2 to accomplish work in that, If seeking he did not attain, his quest Did bear the intrinsic markings of mischance. 321 If he surrender but one vantage-point Of miserysource drawn out and overcome, Like luckless throw of dice his state may be. But if he throw all has gained away, No better is he than a blinded man, Who sees not if the road be smooth or rough.3 322 Of him who talks much, but dos not, Wise men take stock, and rate him at his worth. 323 192 Just as a beautiful flower of lovely hue But lacking odour, so is uttered word That barren proves, by action not made good. 324 Just as a beautiful flower of lovely hue And fragrant odour, so is uttered word That fruitful proves, in action holding good.4 ---- 1 Upatissa is Sāriputta, Kolita is Moggallāna. See CCLIX., CCLXIII., CCLIII. The two former were of his own country; Sela was from the country lying north of Magadha. 2 According to the Commentary we are to read icchato as = icckante. Dr. Oldenberg supports this by parallels from Sistert, verse 240: Who, ignorant (ajānato) to the ignorant, has told you this?' for ajānanto (Saɱy., i. 11; Dīpavaɱsa, xxi., verse 2). Aghāni. Agonies. 3 The metre of this one gāthā is very curious and irregular, nor can the Commentary throw much light on its original phraseology. It decides that aghataɱ stands for three aghāni's (miseries) - viz., greed, hate, and illusion. The Br. MS. makes no attempt to correct this term by references to value (aggha), as does the S. MS. Yet this gāthā fits in better with the legend than do the platitudes that follow ( = verse 226). It is the language of one who has sacrificed his all to win. 4 = Dhammapada, verses 51, 52. ---- =5.2 199 Commentary on the stanza of Subhūtatthera= The stanza starting with ayoge constitutes that of the venerable thera Subhūta. What is the origin? This one also, having done devoted deeds of service toward former Buddhas, accumulating acts of merit in this or that existence, was reborn in a wealthy householder’s family of great essence of prosperity (mahāsāla), in Benares, at the time of the Blessed One Kassapa; on having attained the age of intelligence, he one day, listened to the teaching of the truth (dhamma) in the presence of the Master, became pious-minded, got himself established in the refuges (saraṇa) and moral precepts (sīla), and had the fragrant chamber (gandhakuṭi) of the Master heaped up with natural perfomes of four varieties eight times every month. On account of that act of merit, he became sweet scented in body wherever he was reborn and sprang up in the family of a wealthy householder (gahapati) in the kingdom of Magadha, when this Buddha arose; having gained the name Subhūta, he, on having come of age, gave up his household life, because of the condition of his condition (ajjhāsaya) to seek salvation (nissaraṇa), renounced the world, became a recluse amongst heretics (titthiya), where, not gaining any essence (sāra), he happened to have noticed many such monks and brahmins as Upatissa, Kolita and so on, who, having become monk, in the presence of the Master, were enjoying the bliss of monkhood, aptly gained pious faith in the dispensation, became a monk, won the heart of his teachers and preceptor, collected his mental exercise (kammaṭṭhāna), and dwelling the life of seclusion, he increasingly developed spiritual insight and attained Arahantship. Hence, has it been said in the Apadāna:– “In this excellent aeon (bhaddakappa), there arose the most excellent (varo) of teachers (vadataṃ) named Kassapa, by clan, the kinsman of brahmā, full of fame. He was endowed with many minor marks (anubyañjana), replete with thirtytwo excellent major marks (lakkhaṇo), surrounded by His fathom length rediating rays (pabha) spread all over (samotthaṭo). He was a comforter (assaseta) similar to the moon, the light-maker like the sun, extinguisher (nibbāpeta) similar to rain, and maker of qualities (guṇa) resembling the ocean. With His moral precepts (sīla) like the earth (dharaṇī), concentration resembling Himavā, with wisdom similar to sky, detachment (asango) like unto ether (anilo). At that time, I sprang up in a great family of abundant cash and grain, with its good accumulation of divers gem jewels. Having approached (upecca) the Leader of the world who was seated with His large retinue, I listened to the teaching of the truth (dhamma) which resembled the immortal state (of noibbana) which is charming (mancharam). He was the bearer of thirtytwo major marks (lakkhaṇa) resembling but the moon with her lunar mansions (nakkhatta); He was endowed with minor marks (anubyānjana) similar to the sovereign Sat tree which had blossomed. Surrounded by a net-work (jāla) of rediant rays (raṃsī), He shone similar to a gold mountain (kanakācalo) surrounded by His radiating rays of a fathom measure (byāmappabhā) similar to the sun (divākara) of hundred radiant rays (raṃsī) The excellent conqueror of gold face (ānana) was like a mountain (siluccaya) of female recluses (samaṇī); His heart was brimful of mercy and His quality resembled the ocean. He was one of world-wide (likavissuta) reputation (kitti) similar to Sineru, the sovereign of mountains. He was the hero who had spread Himself wide with fame (yasa), the Sage similar to the sky. His mind was detached everywhere, the Leader was like the sky; the Sage was the best (sattamo) similar to the earth. Unsmeared (anupalitto) with mundane matters (lokena) like unto lutus with water; He was the burner (dahanī) of the bush (gaccha) of bad views (kuvāda); He shone similar to a mass of fire. Resembling medicine everywhere, He was the destroyer of depravity (kilesa). He was annointed (vibhūsito) with the sweet scent of quality (guṇagandha), similar to the stone hill of Gandhamā- dana. The Hero was a mine (ākaro) of qualities (guṇa); He was like an ocean of gem- jewels. Like the river (sindhu) of the line of woody forest, He was the bearer-away of te impurity of depravity (kilesa). He was but the vanquisher of Māra’s army similar to the victor great fighting warrior (yodha); He was the reigning ruler of the elements of enlightement (bojjhaṅga), the gem-jewel (ratana) resembling that world-king. He was a medical man who cured hatred (dosa) and disease (byadhi) similar to a great physician. He was One who split open (viphālako) the sore (gaṇḍa) of wrong view (diṭṭhi) similar to a surgeon doctor (sallakattovejjo) That Conqueror, the lighted lamp of the world (lokapajjota), respected by human and divine-beings (sanarāmarasakkato), the man-sum among all audiences, taught the truth (dhamma). He instructed thus: having offered chariot one becomes abundantly wealthy; by means of moral precept one goes towards excellent existences; one becomes cool and calm (nibbāti) by developing meditation (bhāvanā). (All the audience (parisā) listened to that teaching which was satisfactorily sweet (assāda), graceful in the beginning, middle and end which was similar to the immortal ambroisia (mahārasam). Having heard the excellently sweet truth (dhamma) I became piously pleased with the dispensation of the Conqueror; having gone to Sugata as my refuge (saranaṃ), I made my refuge (saranaṃ), I made my adoration to Him as long as I lived. I heaped up then the ground (mahiṃ) of the Sage’s fragrant chamber heaped up with four kinds of natural perfume in eight days monthly. I made my resolution for the condition of being sweet scented, for my who (vissa) body to be perfumed. The Conqueror then predicted about my gain of sweet-scented body. Since he heaped up the ground of fragrant chamber with perfume once, as a result of that deed (kamma), on having sprung up here and there, this man will become everywhere with his body sweet scented; having come to be connected with the quality of sweet scent he will enter nibbāna free from cankers (āsava). On account of that deed well done and owing to volitions and self-resolutions, I abandoned my human body and went to Tavatimsa. Now in (my) last existence, I was born in a brahmin (vippa) family; when I was staying in my mother’s womb, her body become sweet scented. When again I came out of my mother’s womb, then the city of Sāvatthi blew its breeze as if permeated with all varieties of perfume. Rain-shower of flowers was fragrant (surabhi), celestial by scented and joyful to the heart. Breeze of highly costly incense (dhupa) blew constantly (tavade). In the house where I was born, divine beings permeated it with sweet scent; they had that house smell sweet with all kinds of perfume and incense of flowers. When I stood in my first youth as a tender good boy, then, the charioteer of men, having subdued and disciplined the brahmin Sela and his retinue, came to the city of Sāvatthi surrounded by all of them. Having seen the power of Buddha then, I became a monk. Having developed such four kinds of deeds (dhamma) as moral precepts (sīla) concentration (samādhi) and wisdom (paññā) as well as the unsurpassable emancipation (vimutti), I attained Arahantship with cankers exhausted. When I became a monk, and when I became an Arahant as well as when I was to enter nibbāna, then there was sweet-scented rain shower. My body’s sweet scent had been always abundantly excellent (atiseti) it comprised highly worthy sandal wood, champak (campaka) and white lotus (uppala); but likewise were other perfumes also in all respects. From that place towards this and that place I made my (sweet-scented) breeze blow (vāyāmi) forcibly (pasayha). My depravity had been burnt. … Buddha’s instruction had been carried out.” Having, however, attained Arahantship, he thought over the painful misery connected with his practice (anuyoga) of self-torture (attakilamatha) after having become a recluse among the heretics (titthiya) and also over the bliss of jhāna, etc., attained (by him), after having become a monk in the dispensation and spoke these five stanzas in order to reveal his Arahantship (aññā) by way of (mukhena) reflecting upon (paccavekkhaṇa) his own proper performance. 320. “A man, who wants to do what should be done, engaging himself in the practice which he should not devote to (ayoge), if, conducting (himself thus), he would not make any achievement; it is the monk of my demerit (dubbhaga). 321. Having had such ills as lust and so on (agha) removed (abbuḷha) and vanquished (vijita), if one would (totally) give up (ossajeyya) a single (diligence) because of being along, one would be like an unlucky man (kalī); if one would give up all also one would be like a blind man, owing to not seeing what is evenly level and what is not (samavisama). 322. “Indeed, one should say what one would do; one should not say what one would not do. Wisemen fully understand in saying what one is not doing. 323. “According as a lively (ruciraṃ) flower, possessed of colour but devoid of sweet smell, in the same manner are words well- spoken; they are fruitless to one who does not put (them) to practice (akubbato). 324. “According as a lovely flower, possessed of colour and sweet odour, in the same manner are words well spoken; they are fruitful to one who put (them) to practice. There, ayoge means: the two extremes (anta) which should not be engaged in, which should not be served, here; however, the meaning should be understood by way of accordingly being engaged (anuyoga) in self torture (attakilamatha). Yuñjaṃ means: yoking oneself in and likewise entering upon (paṭipajjanto) it. Kiccamicchako means: wanting to do what should be done to bring about (vahaṃ) both welfare (hita); caraṃ means; should there become such as conducting oneself in what should not be engaged in (ayoge) as the reverse of it (tappaṭipakkhato); nādhigaccheyya means: one whould not attain the welfare and happiness according as one meant to do (adhippetaṃ); thus, is to be understood (nāyo). Therefore, whatever I engaged myself in what I should not be connected with (ayoga) owing to having been deceived by the doctrine (mata) of the heretics; taṃ me dubhagalakkhaṇaṃ means: this is the nature of my demerit (apuññasabhāvo) he shows thus: “Deluded (byāmohito) by my former deed (kamma), I engaged myself (yuñjiṃ) in what should not be devoted to (ayoge).” Abbūḷhaṃ aghagataṃ vijitaṃ means: lust (rāga) and so on known as painful suffering (aghā) owing to having the nature of harming (vibādhana); painful sufferings (aghāni) themselves constitute having reached misfortune (agha); the occurrence (pavatti) in rounds of repeated rebirths (saṃsāra) of those who had reached misfortune (agha); the victory (vijayo) over them is the overwhelming (abhibhavo) by goo deeds (kusaladhamma). It has been said as “Aghagataṃ vijitaṃ,” without making the elision of the corresponding nasal (anunāsikalopaṃ); by which it had been remobed (abbūḷhaṃ) and subdued (anuddhataṃ); having become in this manner, after having made the conquest of it which had reached the remobal of painful suffering (agha); without having himself cut off (asamucchinditvā) forms of depravity (kilesa); thus, is the meaning. Ekañ ce ossajjeyya means: if he would relinquish and all-round give up (pariccajeyya) but either diligence or right effort (sammāpayoga) singly (ekaṃ) owing to the condition of having no companion (dutiya) and due to strennous effort (padhāna) kalī va siyā means: that individual might become as if he is a “black-eared,” the illomen. Sabbāni pi ce ossajeyya means: if he should relinquish pious faith (saddhā), exertion (viriya), awareness (sati) concentration (samādhi) and faculties of wisdom (paññindriyāni) which are bringers to maturity (paripācaka) for the emancipation (vimutti) of all. Andho va siyā samavisamassa adassanato means: if he would relinquish (chaḍḍeyya) due to absence of developing meditation (bhāvanā) he would be like a blind man owing to his not seeing of the evenly level and unlevel (portions of the path). Yatha is a particle in the sense of proper presentation (sampaṭipādana) of an illustration (opamma). Ruciraṃ means gracful (sobhanaṃ). Vaṇṇavantaṃ means: devoid of sweet smell (gandharahita), classified as: very auspicious Pāḷi bhaddaka flower, Girikaṇṇika and Jayasumana flowers and so on. Evaṃ Subhāsitā vācā means: the three pitakas of Buddha’s teachings (vacana) which resemble the flower endowed with good colour and shape (santhana) are known as well-spoken words: according as, indeed, the odourless flower does not spread its smell on the body of its bearer, in the same manner, this one also, he who does not conform himself (samācarati) to what he has respectfully (sakkacca) listened to and so on; when he does not act himself in conformity to what should be done there respectfully (sakkaccaṃ); on account of not doing that he does not bear (avahati) the sweet smell of learning (suta) not the perfume (ganḍha) of proper performance (paṭipatti); it becomes fruitless. Hence, it has been said thus: “Evaṃ subhāsitāvācā sphalā hoti akubbato (in this manner the well-spoken word is fruitless to the non-doer.” Sugandhakaṃ means: such sorts (bhada) of flowers as: the jasmine (sumana), champac (campaka), the blue lotus (nīluppala) flowers and so on. Evaṃ means: according as sweet scent spreads pervadingly on the body of one who bears that flower, in the same manner, whoever does what should be done there, in conformity with what he has respectfully listened to and so on the well-spoken words reckoned as the three baskets (piṭaka) of Buddha’s word, to that individual (the well-spoken words) are fruitful; it is bountifully fruitful and greatly beneficial, owing to the bearing of the sweet scents of learning (suta) and the perfume of proper performance, Therefore, one should regulate one’s life according to the instruction and one should become the doer in conformity to what one has said. The rest is but in the manner as has been said. The Commentary on the stanza of the Thera Subhūta is complete. ----